The Practice of Piety: Lewis Bayly

[dhleepaul]

* 이하의 글(책)은 존 번연이 천로역정을 쓰기 전에 먼저 읽고 감동받고, 본서 '경건의 실천'에서 많은 것을 벤치마킹한 것으로 생각된다. -dhleepaul

출처: The Practice of Piety: Directing a Christian How to Walk, that He May Please God. (documenta-catholica.eu)

The Practice of Piety: Directing a Christian How to Walk, that He May Please God. by Lewis Bayly About The Practice of Piety: Directing a Christian How to Walk, that He May Please God. by Lewis Bayly The Practice of Piety: Directing a Christian How to Walk, that He May Please God. Title: URL: http://www.ccel.org/ccel/bayly/piety.html Author(s): Bayly, Lewis (d. 1631) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Print Basis: London: Hamilton, Adams, and Co., 1842 Rights: Public Domain Date Created: 2003-09-31 Status: Digital facsimile edition CCEL Subjects: All; Classic; Christian Life LC Call no: BV4647.P5 LC Subjects: Practical theology Practical religion. The Christian life Moral theology Virtues Table of Contents About This Book. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. ii Title Page. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 1 Biographical Preface. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 3 The Practice of Piety. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 14 Original Table of Contents. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 14 The Epistle Dedicatory. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 18 To the Devout Reader. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 21 p. 22 The Practice of Piety: Directing a Christian How to Walk, that He May Please God.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . A Plain Description of the Essence and Attributes of God. . . . . . . . . . p. 22 Meditations of the Misery of a Man Not Reconciled to God in Christ.. . . . p. 36 Meditations of the State of a Christian Reconciled to God in Christ.. . . . . p. 45 Blessedness of the Regenerate. . . . . . . . . . . . . . . . . . . . . . . . . . p. 45 Meditations of the Blessed State of a Regenerate Man in His Death. . . p. 46 p. 47 Meditations of the Blessed State of the Regenerate Man After Death.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Meditations of the blessed state of a Regenerate Man in Heaven.. . . . . p. 53 Of the Prerogatives which the Elect shall enjoy in Heaven.. . . . . . . . p. 56 Of the Effects of those Prerogatives.. . . . . . . . . . . . . . . . . . . . . . . p. 57 p. 60 Meditations directing a Christian how to apply to himself, without delay, the foresaid knowledge of God and himself.. . . . . . . . . . . . . . . . . . p. 61 Meditations on the Hindrances which Keep Back a Sinner from the Practice of Piety.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . How a Private Man Must Begin the Morning with Piety.. . . . . . . . . . . . p. 74 Meditations for the Morning. . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 74 p. 76 Brief Directions How to Read the Holy Scriptures Once Every Year Over, with Ease, Profit, and Reverence.. . . . . . . . . . . . . . . . . . . . . . . . . A Prayer for the Morning.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 77 Meditations to Stir Us Up to Morning Prayer.. . . . . . . . . . . . . . . . . . p. 80 Another Short Morning Prayer.. . . . . . . . . . . . . . . . . . . . . . . . . . . p. 81 Farther Meditations to Stir Up to Prayer in the Morning.. . . . . . . . . . p. 82 A Brief Prayer for the Morning.. . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 82 p. 83 Meditations Directing a Christian How He May Walk All the Day with God, Like Enoch.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . First, For Thy Thoughts.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 83 iii The Practice of Piety: Directing a Christian How to Walk, that Lewis Bayly He May Please God. Secondly, for Thy Words.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 85 Thirdly, for Thy Actions.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 87 Meditations for the Evening.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 90 A Prayer for the Evening.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 91 Another Shorter Evening Prayer.. . . . . . . . . . . . . . . . . . . . . . . . . p. 94 Meditations for Household Piety.. . . . . . . . . . . . . . . . . . . . . . . . . . p. 95 Morning Prayer for a Family.. . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 97 The Practice of Piety at Meals, and the Manner of Eating.. . . . . . . . . . p. 99 Meditations before Dinner and Supper.. . . . . . . . . . . . . . . . . . . . . p. 99 Grace before Meat.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 100 The Practice of Piety at Evening.. . . . . . . . . . . . . . . . . . . . . . . . . p. 101 Rules to be Observed in Singing of Psalms.. . . . . . . . . . . . . . . . . . p. 102 Evening Prayer for a Family.. . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 102 p. 104 Meditations of the True Manner of Practising Piety on the Sabbath-Day.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 110 Ten Reasons demonstrating the Commandment of the Sabbath to Be Moral.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The True Manner of Keeping Holy the Lord’s Day.. . . . . . . . . . . . . . . p. 118 Consecration of the Sabbath’s Rest. . . . . . . . . . . . . . . . . . . . . . . p. 118 A Morning Prayer for the Sabbath-day.. . . . . . . . . . . . . . . . . . . . . p. 122 Duties in the Holy Assembly.. . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 123 A Private Evening Prayer for the Lord’s Day.. . . . . . . . . . . . . . . . . p. 127 Of the Practice of Piety in Fasting.. . . . . . . . . . . . . . . . . . . . . . . . . p. 129 I. Of a Private Fast.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 129 II. Of the Public Fast.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 135 Of the Practice of Piety in Holy Feasting.. . . . . . . . . . . . . . . . . . . . . p. 136 I. Of Preparation.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 136 Duties After Communion.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 155 p. 158 The Practice of Piety in Glorifying God in the Time of Sickness, and When Thou Art Called to Die in the Lord. . . . . . . . . . . . . . . . . . . . . . . . . . A Prayer When One Begins to Be Sick.. . . . . . . . . . . . . . . . . . . . . p. 159 A Prayer Before Taking of Medicine.. . . . . . . . . . . . . . . . . . . . . . . p. 163 Meditations for the Sick.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 163 Meditations for One That Is Like to Die.. . . . . . . . . . . . . . . . . . . . . . p. 169 A Prayer to Be Said of One That Is Like to Die.. . . . . . . . . . . . . . . . . p. 172 Meditations against Despair, or doubting of God’s Mercy.. . . . . . . . . . p. 173 An Admonition to them who come to visit the Sick.. . . . . . . . . . . . . . . p. 178 A Prayer to Be Said for the Sick by Them Who Visit Him.. . . . . . . . . . p. 180 Consolations Against Impatience in Sickness.. . . . . . . . . . . . . . . . . . p. 181 Consolations Against the Fear of Death. . . . . . . . . . . . . . . . . . . . . . p. 183 iv The Practice of Piety: Directing a Christian How to Walk, that Lewis Bayly He May Please God. p. 184 Seven Sanctified Thoughts and Mournful Sighs of a Sick Man Ready to Die.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Of the Comfortable Assurance of God’s Forgiveness of Sins.. . . . . . . . p. 187 Meditations of Martyrdom.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 192 p. 195 A Divine Colloquy Between the Soul and Her Savior Upon the Effectual Merits of His Dolorous Passion.. . . . . . . . . . . . . . . . . . . . . . . . . . . Indexes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 203 Index of Scripture References. . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 203 Greek Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 209 Hebrew Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 210 Latin Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 211 Index of Pages of the Print Edition. . . . . . . . . . . . . . . . . . . . . . . . . p. 215 v

The Practice of Piety: Directing a Christian How to Walk, that Lewis Bayly He May Please God. vi

The Practice of Piety: Directing a Christian How to Walk, that Lewis Bayly He May Please God. i

The Practice of Piety Directing a Christian How to Walk, that He May Please God. by Lewis Bayly, D.D. Bishop of Bangor (with a biographical preface by Grace Webster) “Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.” 1 Timothy 4:8 Soli Deo Gloria Publications ...for instruction in righteousness... ii

Soli Deo Gloria Publications P.O. Box 451, Morgan, PA 15064 (412) 221-1901/FAX (412) 221-1902 * This edition of The Practice of Piety was taken from the Hamilton, Adams, and Co. edition published in London in 1842. * The Practice of Piety: Directing a Christian How to Walk, that Lewis Bayly He May Please God. ISBN 1-877611-66-2

BN 1-877611-66-2 2

The Practice of Piety: Directing a Christian How to Walk, that Lewis Bayly He May Please God. iii BIOGRAPHICAL PREFACE. “The Church! Am I asked again, What is the Church?

The ploughman at his daily toil—the workman who plies the shuttle—the merchant in his counting-house—the scholar in his study—the lawyer in the courts of justice—the senator in the hall of legislature—the monarch on his throne—these, as well as the clergymen in the works of the material building which is consecrated to the honour of God—these constitute the Church. The Church is ‘the whole congregation of faithful men, in which the pure word of God is preached, and the sacraments duly administered.’ The Church is so constituted under its Divine Head, that not one of its members can suffer but the whole body feels—nay, the great Head himself feels in the remotest and meanest member of his body: not the meanest member of the body can make an exertion in faith and love, but the blessed effects of it are felt, to the benefit of the whole, ‘which groweth by that which every joint supplieth, to the increase of itself in love.’”—BISHOP BLOMFIELD.

찰스 제임스 블롬 필드 (Charles James Blomfield)는 서퍽 (Suffolk)의 베리 세인트 에드먼즈 (Bury St Edmunds)에서 찰스 블롬 필드 (Charles Blomfield, 1763-1831)의 장남 (10 명의 자녀 중 한 명)으로 태어났습니다. 따라서 그는 런던의 주교가 된 것이 이례적이었으며, 성직자, 귀족 또는 지주 출신이 아니었다. 그의 형은 고전 학자 인 Edward Valentine Blomfield였습니다.

그는 베리 세인트 에드먼즈(Bury St Edmunds)에 있는 문법 학교에서 교육을 받았으며, 그곳에서 잠시 머문 후 이튼 칼리지(Eton College)에 장학금을 받기를 거절했다. [2]

블롬필드는 1804년 케임브리지의 트리니티 칼리지에 입학했다. 케임브리지에서 그는 수학자이자 성직자인 존 허드슨(John Hudson)에게 지도를 받았다. Blomfield는 라틴어와 그리스어 송가에 대한 Browne 메달과 Craven 장학금을 수상했습니다. [3][4] 그는 1808년 학사(3번째 랭글러 및 1번째 총장 메달)를 졸업했고, 1811년에 석사, 1818년에 B.D., 1820년에 D.D.(lit. reg당)를 졸업했습니다. [4] 찰스 제임스 블롬필드 - 위키백과, 우리 모두의 백과사전 (wikipedia.org)

Charles James Blomfield - Wikipedia

ONE who hopes to effect any good by his writings, must be so pure in his life, that what he proposes for instruction or imitation must be a transcript of his own heart. But general improvement is so little to be anticipated, that almost any attempt which may be made by an individual in his zeal to do good, seems to be lost labour. Those whose character has attained to the greatest perfectness, are at all times the persons most willing and anxious to avail themselves of any hint or suggestion which might tend to improve them in virtue and knowledge, so that what is intended for universal benefit serves but to instruct a very few, and those few the individuals who require it least. Serious works, meant to reform the careless, are read only by those who already are serious, iv and disposed to assent to what such works set forth. In that case their object, humanly speaking, is in a great measure defeated. It seems hopeless to attempt to infuse a taste for serious reading into the minds of the thoughtless multitude. Write down to the capacity of the weak and slenderly informed, or write up to the taste of the intellectual portion of them; give it cheap, or give it for nothing, it is all the same—a man will not thus be forced or induced to read what you put in print for his especial benefit. The most powerful means, therefore, of promoting what is good, is by example, and this means is what is in every individual’s power. One man only in a thousand, perhaps, can write a book to instruct his neighbours, and his neighbours in their perversity will not read it to be instructed. But every man may be a pattern of living excellence to those around him, and it is impossible but that, in his peculiar sphere, it will have its own weight and efficacy; for no man is insignificant who tries to do his duty—and he that successfully performs his duty, holds, by that very circumstance, a station, and possesses an influence in society, superior to that which can be acquired by any other distinction whatever. But it is only those who propose to themselves the very highest standard, that attain to this distinction. There are many different estimates of what a Christian’s duty is, and society is so constituted, that very false notions are formed of that in which true excellence and greatness consists; besides, many men who are theoretically right are practically wrong—all which detracts from the weight of Christian influence upon human society. But however much human opinion may vary, and however inconsistent human practice may be, there is but one right rule; 3 The Practice of Piety: Directing a Christian How to Walk, that Lewis Bayly He May Please God. v and it is only he who has this rule well defined in his own mind, who can exhibit that preëminence in the Christian life which is the noblest distinction to which man can attain. It is deeply to be regretted that they who seek for this preëminence are a very small number compared with the mass of the professedly religious world. But small though the number be, the good which might be effected through their means is incalculable, if they were bound as in solemn compact to discountenance all those vices and habits which the usages of society have established into reputable virtues—thus becoming as it were a band of conspirators against the prince of this world and his kingdom—transfusing and extending their principles and influence, till they draw men off from their allegiance to that old tyrant by whom they have been so long willingly enslaved. It has been said of genius, that it creates an intellectual nobility, and that literary honours superadd a nobility to nobility. Such, in a supereminent degree, may be said of holiness. Holiness constitutes a royal family—yea, a nation of kings, whose honours shall never fade, and whose reign shall have no termination. “Happy is the man who in this life is least known of the world, so that he doth truly know God and himself.” It is to be hoped that this sentiment, taken from the “Practice of Piety” was applicable to its learned author, about whom almost nothing is extant to furnish materials for the pen of the biographer. LEWIS BAYLY was born ia the ancient borough of Caermarthen, in Wales, about the middle, or towards the end of the 16th century; but of the precise date of his birth, or of his parentage, no vi record remains; neither is it known in what house he received his education, nor what degree he took in arts; but it is supposed that he must have been educated at Exeter College, Oxford, for it is recorded that as a member of that College he was admitted to the reading of the sentences in the year 1611. About that time he was minister of Evesham, in Worcestershire, and chaplain to Prince Henry, and afterwards minister of St. Matthew’s Church, Friday Street, London. He took his degrees in divinity in 1613–14, and being much famed for his great eminence in preaching, he was appointed, on the decease of the amiable and pious Prince of Wales, to be one of the chaplains of his father, King James I. The King soon afterwards nominated him to the Bishopric of Bangor, in the room of Dr. H. Rowlands. It is thus recorded: “1610. Ludov. Bayly, A.M. Admissus ad Thesaurariam S. Pauli per resign. Egidii Fletcher, LL.D. Reg. London. 1616, 11 Jun. Franc. James, SS. T. P. ad eccl. Sancti Matth. Fryday Strete per promotionem Ludovici Bayly, SS. T. P. ad episcopatum Bangor.” He was consecrated at the same time with Dr. Lake, Bishop of Bath and Wells, at Lambeth, on Sunday, 18th December 1616, by George Abbot, Archbishop of Canterbury, assisted by Bishop Andrews of Ely, Dr. Neale, Bishop of Lincoln, Dr. Overall, Bishop of Litchfield, and Dr. Buckeridge, Bishop of Rochester. It appears that Bishop Bayly on more than one occasion came under the royal displeasure chiefly about matters connected with the marriages of the royal family. It is recorded of him, that on Monday, March 9, 1619, Mr. Secretary Nanton, by the King’s orders, called Bishop Bayly into the vii council chamber, and there gave him a severe reprimand, in the presence of the two clerks of council in ordinary, because, in his prayer before sermon the previous Sunday in Lincoln’s Inn, he had prayed for the King’s son-in-law and his daughter the Lady Elizabeth, under the titles of King and Queen of Bohemia, before His Majesty had owned the title. The Secretary aggravated the matter much, and in conclusion told him His Majesty was deservedly offended with him, and so left him under high displeasure. 4 The Practice of Piety: Directing a Christian How to Walk, that Lewis Bayly He May Please God. If Bishop Bayly’s satisfaction at the union of the Princess Elizabeth with Frederick the Elector Palatine, the head of the Protestant league in Germany, made him, with a promptitude which gave offence to the chary monarch, recognise the new title of that princess when her consort was chosen to the crown of Bohemia, it is not to be wondered at, that he gave equal offence by evincing his disapprobation of the alliances contemplated for the Prince Charles. Happy in the one instance at any accession of dominion to the Prince Palatine, by which the interests of the great protestant cause which he headed might be advanced, he could not but feel, in respect of the other case, intense anxiety in a matter on which the future peace and prosperity of the Church in his native land so much depended. Actuated by that integrity of character which the prospects of secular advancement could not bend, and disdaining the compliances of the courtier where the interests of religion were at stake, he could not enter into the peculiar views of his royal patron with regard to the matches he had an eye to for Prince Charles, for whose spiritual welfare he was deeply concerned. The bright example of Prince Henry, who was immoveably attached to the principles of the Reformation, viii was fresh in every one’s remembrance— “he who was compounded of all loveliness, the glory of the nation, the ornament of mankind, a glorious saint.” Thus Mr. Joseph Hall1 justly describes him who was illustrious for every Christian virtue; and that Charles might walk in the footsteps of his deceased brother, that pattern of princes, whom would to God all princes would imitate, was the earnest desire of Bishop Bayly’s heart. To him he inscribed “THE PRACTICE OF PIETY,” and the whole tenor of the Dedication manifests his faithfulness and his anxious solicitude for the establishment of the Gospel in the hearts both of the Prince and people. That any alliance below that of a great king was unworthy of a Prince of Wales, was the vain and characterestic notion of King James, which opinion made him resolve that no princess but a daughter of France or Spain should be united to his son. Not to coincide with this opinion, or to suggest any other alliance, was sure to incur the royal displeasure. Bishop Bayly could not coincide. What had been endured for the establishment of the Reformation was still in the memory of many living witnesses, and not a matter of remote history, as it now is, and accounted by certain classes out of date and out of fashion to be referred to, as fostering party spirit. Scarce fifty years had elapsed since England had enrolled her glorious division of “the noble army of martyrs.” Their fiery tribulation, it is true, was now over, and they had entered into their rest; but the memory of their sufferings for the name of JESUS had not passed away. The eyes of some that had witnessed the agonies of the meek sufferer Hooper, one of the earliest martyrs of that period, perhaps were ix not yet closed in death: The ears that had heard his gentle voice raised aloft entreating for God’s love more fire, that his protracted conflict should the sooner cease, were not yet deaf in the dreamless sleep of the grave; yea, the eyes that had wept to behold his mortal agony were ready to weep again at the remembrance of him standing immoveable in the refiner’s fire, praying for strength, and smiting upon his breast till the arm dropped off from his body, and still smiting with his other hand, while his swollen tongue and lips, shrivelled with the flame, continued to move with unutterable prayer.2 We who read the record of such sufferings bless ourselves that we live in happier times. But, in an age when religious liberty was but ill understood by all parties, the spectators of such scenes must have been indelibly impressed that the same might be enacted over again. Bishop Bayly could 1 Bishop of Norwich. 2 See Fox’s Martyrs. 5 The Practice of Piety: Directing a Christian How to Walk, that Lewis Bayly He May Please God. not but participate in such feelings; and in what manner he had expressed his dread of the match proposed for the prince with the Infanta of Spain, or whether he had interfered or remonstrated, is not known. But on account of his opinion on that subject, and other matters which brought upon him the displeasure of the Court, he was thrown into the Fleet prison; but was soon afterwards acquitted, and again set at liberty. In Annual Register, Jacobus I. sub Ann. 1621, this passage occurs (15th July 1621) “Episcopus Bangoriensis examinatur et in Le Fleet datur, sed paulo post liberatur.” If one might be allowed to hazard a conjecture with regard to the other grounds of offence to the King, might it not have been his refusing to read in his church the “Book of Sports” which had x been published in the year 1617, and which the Clergy were enjoined to read to their congregations, for neglect of which some of them were prosecuted in the Star Chamber? Such are the few particulars connected with this excellent man, and useful and faithful minister, which I have been able to collect, and these relate only to his public life. But those features of private character which render biographies interesting to curiosity, and those circumstances which enable one to trace the developement of the human mind, and the gradations whereby a man rises to eminence, are wholly awanting. But enough remains to warrant our identifying him with those men of all ages to whom mankind stands indebted, and who have justly earned an honoured name for their efforts to improve society. “Quique sui memores alios fecere merendo: Omnibus his nivea cinguntur tempora vitta.” Thus the Latin poet expresses it; but we have a more sure word of testimony regarding them who have thrown their mite into the treasury of Christian usefulness, “great is their reward.” Yea those whose work has been to convert souls “shall shine forth as the sun in the kingdom of their Father.” Lewis Bayly departed this life on Wednesday 26th October 1631, and was buried in his church at Bangor. He left four sons, Nicholas, John, Theodore, and Thomas. Nicholas, a military man, a major in Ireland, died 1689. John, Fellow of Exeter College, Oxford, and a publisher of sermons entitled “The Angel Guardian,” Psalm xxxiv. 7; “Light Enlightening,” John i. 9; and several other books much esteemed in their time, died in the year 1633; and Theodore and Thomas were likewise xi educated for the Church. Doctor David Dolben, of St. John’s College, Cambridge, who was Bishop Bayly’s successor to the see of Bangor, found, at his first visitation in the year 1632, these two sons, Theodore and Thomas, occupying Welsh curacies. Thomas, who had been educated at Cambridge, was afterwards Rector of Brasteed in Kent: but being represented as popishly affected, he was ejected from his living. He suffered much in the civil wars, and brought himself into great trouble by his political writings. He wrote many histories of his travels abroad, and railed freely against all the commonwealths of Europe. He most desperately attacked the newly-erected one of England, for which injudicious and unpleasing publication he was committed to Newgate; but escaping from prison, he fled to the Continent, where he long lived in obscurity, and died in an hospital there. This unfortunate man, firmly attached to the Royalists, we find mentioned as a Commission Officer with the Marquis of Worcester, in the year 1646, defending Ragland Castle against the Parliamentarians. In the enumeration of his sufferings in the civil wars which he relates, he tells he had been “deprived of £1000 a-year, and had lost blood and liberty,—he who was a peer’s son, and his mother a knight’s daughter.” This is the only intimation which I find of the rank of the lady to whom Bishop Bayly was married. 6 The Practice of Piety: Directing a Christian How to Walk, that Lewis Bayly He May Please God. These few facts are all that remain of his family history and domestic relations. Of his public capacity as a minister of Christ, it may again be repeated that he was a powerful preacher of the Gospel. “THE PRACTICE OF PIETY” remains a durable monument of the soundness of his faith, the xii purity of his doctrines, and the practically useful way and method whereby he exercised that most valuable gift of preaching with which he was endowed. That book was the substance of several sermons which he preached while he was minister of Evesham. He threw these discourses into that form as a manual for the use of his people, and it soon became the most popular book in England. Year by year, edition after edition issued from the press; copies of it were multiplied throughout the whole of England, till it was in every man’s house, and in the hands of every one that could read. Nor was its circulation confined to Britain alone; it was equally well esteemed abroad. In what year it was first published I am not able to state; but the eleventh edition of it was published at London in the year 1619 (Bodl. 8vo. B. 185 Th.;) and when Bishop Lloyd was nominated to the see of Bangor in the year 1673, it had been printed above fifty times in English, besides many times in the Welsh tongue, the French, Hungarian, Polish, and various other continental languages. It was held in such high estimation in France by the protestants there, that John Despagne, a French writer and preacher in Somerset House Chapel, made a complaint of its popularity (1656), and said the common people looked upon its authority as almost equal to that of the Scriptures. Indeed it was so universally read by all classes, that the authorities in England took cognizance of the matter, and though the order of the day was for every man to have a Bible in his pocket, yet, with that unaccountable distortion of judgment which often attends human deliberations, and seeming to forget that its use and tendency is to draw men to study more and more the Divine will, and to seek a more intimate acquaintance with the Word of God, the Parliament brought it under consideration, xiii in order to prohibit the reading of it, and to suppress its future publication. About that same period, a lying report concerning its authorship was raised by some of the prejudiced narrow-minded factious sectarians of those times, who were not willing that a book so highly esteemed should be written by a bishop. Some said it was written by Price, Archdeacon of Bangor, and that Bishop Bayly had taken the credit of it to himself; and an author, who takes all advantages of calumniating the clergy and speaking against the Established Church, said that it was written by a puritan minister. (Ludov. Molinæus in lib. suo cui lit. est, Patronus bonæ Fidei, &c., edit in oct. ann. 1672, in cap. continent specimen contra Durellum, p. 48.) “Nevertheless,” he observes, “whoever be the author, it has been very serviceable to persons of all ranks in England, and was equally purchased by both parties (viz. the Episcopal party and the Puritans), and those of the Episcopal party by reading it became better.” An attempt was afterwards made to suppress the Bishop’s name upon the title-page; and when a new edition was printed in the Welsh language, a person of the name of Gouge caused the title-page to be torn out of the whole impression, and a new title-page to be wrought off without the author’s name. This disrespect to the Bishop’s memory, particularly to this edition set forth in his native language, was found great fault with by the gentlemen in the country, and Bishop Lloyd, of Bangor, caused the author’s name to be written on the title-pages of all the copies that were to be distributed in that neighbourhood, many of which the Bishop wrote with his own hand, and Dr. Humphreys wrote the rest by his order. Many of Bishop Bayly’s contemporaries, clergymen who had been 7 The Practice of Piety: Directing a Christian How to Walk, that Lewis Bayly He May Please God. xiv intimate with him, and also several old men, his parishioners, who were alive when Dr. Humphreys was appointed to the see of Bangor, and who knew well that he was the author of it, spoke with great veneration of his memory, and with regard to his book assured Bishop Humphreys, from whose original papers, in the possession of Dr. White Kennet, Bishop of Peterborough, these facts were derived, that highly esteemed as the “PRACTICE OF PIETY” was, Bishop Bayly had learning for a greater work than that. To enumerate the editions through which it has gone would be impossible. Scarcely any work ever had such a prodigious circulation; by reason that it is not the book of a sect or party, but is a general book, acceptable to all who agree in the grand doctrinal and practical truths of the Gospel. From the testimony of various writers, it appears to have been remarkably beneficial; and during the period of its amazing popularity, it was equally sought for by churchmen and nonconformists, and was equally valued by both. Peter Pindar characterizes Mr. Whitebread as bribing voters with “Bunyans, and Practices of Piety.” instead of the more substantial douceurs usual on these occasions. Whether this be a mere figure of speech used by that scurrilous lampooner, or whether it indicates that the work was circulated by the religious professors of that period, I cannot determine. Certain it is, that of the many manuals which have been written to direct the Christian in his religious duties, this is the most valuable. It may have been supplanted in popularity by the multitude of ephemeral productions of modern xv times, but as it holds a priority in the date of its composition, so it will maintain its rank in the scale of standard religious literature as an original English work, when their name and place are known no more. A book which the blessing of God has accompanied in one period of the Church, may be alike blessed on its revival now. It pertains to subjects of unchanging interest. The science of religion, as derived from God’s revealed will, is the same yesterday, to-day, and tomorrow. No change of human affairs, effected by human advancement in other sciences, can alter its truths or diminish their importance. It was written at a time when a peculiar lustre adorned the ministers of religion. It was an age of eminence in divinity such as the world had not witnessed since the primitive days of Christianity, and which the world has not witnessed again. The Church had come out of its bloody conflicts “fair as the sun, and clear as the moon.” The ministers of religion had not settled down into deadness and mediocrity, which become the characteristics of the clergy when the Church is at her ease, and when they lose sight of what their spiritual forefathers have suffered for the truth, and the free course of the Gospel which they are privileged to enjoy. They forget what the defence of the truth cost others, because it costs themselves nothing. Religion, as it now exists, is to them honourable, fashionable, and advantageous in a worldly sense, therefore they take it easily. Lukewarmness is the besetting sin of the present day. If there be any zeal about doctrines, it is not for essential truths, but about doubtful questions. If there be any zeal about duties, it is not for the promotion of piety and personal holiness, but for some particular duties, which leading characters, or the force and influence of public opinion, have brought into fashion. Make a virtue popular, and xvi all other virtues are lost sight of in that one. The characteristics of the genuine diciples of Jesus are lost in the Christian’s anxiety to conform himself to the world. He constantly betrays his dread of losing his grasp of present advantages; and no improvement can be expected until men professing 8 The Practice of Piety: Directing a Christian How to Walk, that Lewis Bayly He May Please God. to fear God divest themselves of this worldly spirit, and selfishness, and the desire to increase in this world’s goods, and to advance their families in this world’s distinctions. Women, also, who possess such influence in society, would require to exalt the Christian character from the lamentably low standard to which it is reduced, that they may become “as the polished corners of the Temple.” But this cannot be, until they aim at something better than to be smatterers in superficial learning, or until the sum of their existence be something more than “embroidery, small scandal, prayers, and vacancy.” Above all, until they cease to be busy bodies in the affairs of others, and indulgers in evil surmisings, or indeed in surmisings of any kind—that source of unspeakable evil in society, whereby are sacrificed the peace and respectability of individuals and families, and of which Satan, the father of lies, is the busy promoter; and it rejoices his malignant nature to see the constant agitation in which it keeps the world, and the heart-burnings which it occasions. Human plans of education and improvement may do much towards refining mankind, and adding to the adornments of life, until society become like a fair monument of polished marble, “beautiful indeed oustide,” and which might be mistaken for a temple consecrated to purity and virtue, but in reality a habitation of death and cavern of moral putrefaction. The Gospel is the axe which must be laid to the tree of human corruption. The ministers of God, those men who have the xvii inward call, as well as the outward commission, are the labourers sent forth to this work. If they tire in their work, and lie down to rest, or execute it feebly, can they wonder to see roots of bitterness springing up everywhere, and flourishing and occupying the good ground which they have neglected. A martyr for religious liberty, after receiving sentence of death, protested before going to the scaffold that he was “not so much cumbered how to die as he many a time had been how to preach a sermon.” And another minister, Mr. Thomas Shepard, whose watchfulness to discharge the duties of the ministry is worthy of imitation, exhorted some young ministers who were about him on his death-bed to remember “that their work was great, and called for great seriousness. For his own part he told them three things:—First, that the studying of every sermon cost him tears; he wept in the studying of every sermon. Secondly, before he preached any sermon he got good by it himself. Thirdly, he always went up into the pulpit as if he were going to give up his accounts to his Master.” It was the opinion and experience of one3 whose preaching, and writings on the Christian faith and life were the means of awakening many millions of souls from a lifeless formality to an inward sense of religion, that “one of the principal expedients for reviving the evangelical spirit in the churches when under a decay, is to call to the people to live up to the plainest precepts of Christ; such as self-denial, mortification, contrition, resignation, and the like; instead of filling their minds xviii with the niceties of controversial and speculative matters, which seemed to him rather to nourish, than to abate pride and self-love, those springs of corruption.” “THE PRACTICE OF PIETY” has been superseded by innumerable treatises on the same subject, but not excelled; while it retains its claim to originality in that department of religious literature. Its power to awaken the conscience, there is reason to believe, has been, by the blessing of God, most effectual. Two notable instances may be recorded. When John Bunyan was married, he and his wife were in extreme poverty, being totally destitute of any provision, and they had not one article of household stuff between them. But Mrs. Bunyan possessed for her portion a copy of “Bayly’s Practice of Piety,” which she had received from her father on his death-bed; and she being a well-disposed woman, sprung of godly parents, induced her husband to read it from time to time. 3 John Arndt, general superintendent or principal minister in the Duke of Zell’s dominions, who died 1621. 9 The Practice of Piety: Directing a Christian How to Walk, that Lewis Bayly He May Please God. This begot in him a desire to reform his vicious life, and he forthwith began. But it seemed to proceed all in self-righteousness and formality, and it was a considerable time before he felt the freeness of the grace of God. But a thing begun is half finished; therefore we must value the beginning of all good works. “God is at much pains with sinners, ordinarily, ere he draw them fully, wholly, and effectually to himself.” Many and varied are the means and instruments which he employs, but all tend towards the one great point, the conversion of the soul to himself. Another eminent person whose awakening may be traced to the effects of that book, was Mr. James Frazer of Brea, minister of Culross in Fife, born 1639, who suffered much in the cause of religious liberty. He himself states, after describing a youth spent in carelessness and sinful conformity to the world xix like other young men of rank and fashion, that he began seriously to think of his responsibility as an accountable and immortal being, and determined to reform his life. He thereupon “made a conscience of all duties. The occasion,” says he, “of this reformation and great change was this. One Sabbath-day afternoon I read on a book called ‘The Practice of Piety’ concerning the misery of a natural man, the torments of hell, and the blessedness of a godly man, and some directions for a godly life. The Lord so wrought, and my heart was therewith so affected and drawn, that without more ado I thenceforth resolved to become a new man, and to live not only a harmless life, but a godly and devout life; and to turn my back upon all my old ways, and utterly to forsake them.” Farther on in his Christian experience, when he had attained to the blessed hope of the Gospel, he states, “this hope produced a cheerful endeavour to seek the Lord, which I did, and was labouring to do good unto others, and to spread the knowledge of Christ; by which means I daily grew in the knowledge and love of God. One of the books I most read was ‘The Practice of Piety,’ which God did bless to me. And thus,” he adds, “Grace makes a great, wonderful, and universal change; changing the outward life and inward frame; ‘All things are new,’—new prayers, new love, new company, new opinions, and new principles.” Among all the rises and downfalls of kingdoms—from those of which history has preserved almost nothing save the name, to those whose greatness and power seemed constituted to last till the end of time—one kingdom, one nation alone, viz. the kingdom of God, the CHURCH, has stood immoveable, surviving shocks and vicissitudes that would have cast down temporal dominions, and obliterated them from the earth. And however varied it may have appeared—whatever xx alternations of lustre and obscurity may have passed over it—whatever designations it may have assumed—whatever storms nigh to destruction may have shaken it—whether its subjects were few or many—whether it consisted of one simple patriarchal family, or was spread over the empires of the civilized world, comprising different kindreds, and nations, and tongues,—yet by distinctive marks it can be always recognised as the one peculiar nation destined to outstand all temporal kingdoms—the one peculiar people distinguished by internal characteristics, as well as marked by the special dealings and dispensations of its Almighty Ruler through the successive ages of time. No community but itself could have outlasted what it has endured from the internal divisions and animosities of persons struggling for opposite interests, as well as the assaults from without of hostile powers thirsting for its destruction; but with a singular, preternatural, unconquerable energy, it survives every shock, waxing stronger and stronger after each attack—shewing that it is upheld and invigorated by a power that cannot be subdued, nor finally overthrown. Security, blindness, and ease, belong to the kingdom of the wicked one, but nowhere characterize the kingdom of God. The Church on earth is called sons or children, because it needs continual care, discipline, chastisement, and teaching. The Church in heaven is called the bride, no longer to be corrected and 10 The Practice of Piety: Directing a Christian How to Walk, that Lewis Bayly He May Please God. kept in awe as a child, but to reign and rejoice in the full possession of that peace and security, which, in its militant state, it never could possess. Those who form their judgment of Christianity from the Holy Scriptures, must see that too much ease and worldly prosperity injure the Church as xxi well as the individual Christian. These, instead of promoting the real interests of a kingdom which is not of this world, accelerate its corruption. And when Christianity is propagated merely by human authority and worldly inducements, what it gains in numbers and earthly glory, it loses in purity, soundness, and spirituality. Though the whole earth were but one vast area overspread with temples for the service of God, and you could not plant the sole of your foot but where it might be said this is consecrated to God’s glory, yet as little true worship might ascend to him as there does now from the desolate places of the world where his name was never heard. Extent of territory is nothing unless the corrupt soil of the human heart have been subdued. Nations may throw off the yoke of superstition, and a corrupt religion and Satan’s kingdom lose nothing by the change. “Men judge of the outside chiefly, but God values least of all that part which shines brightest in the eyes of men.”4 A pious and prayerful life persevered in by the individual Christian is one of the truest means of extending the Church of God. Many think they are extending the Redeemer’s kingdom when they are but extending their own name and fame. The Church of God is the meek, the pure, the peacemakers, the humble, the stedfast, the just. These are the living stones which compose the spiritual edifice, and this spiritual edifice, this Church of God, comprises all that is excellent on earth, and that only of earth which shall endure through the eternal ages of Heaven. All else—men’s honours and achievements, men’s inventions, men’s vanities, is doomed to everlasting perdition. To think of wicked doers and their works being doomed to destruction is xxii comparatively nothing, but it is an appalling consideration to know that the reputable things, the honourable things of the world—the highly esteemed, shall pass away into everlasting contempt. If personal holiness be a true means of extending and establishing the Church of God, union among Christians, as it is a chief token of Christ’s presence among his people, is also a powerful means of advancing the Gospel and the spiritual interests of mankind. But when the disciples of Jesus dispute by the way about the preference due to themselves and their opinions, they are seeking their own preëminence and not their master’s glory. Mankind are represented as sojourners and travellers. This analogy implies sociality and companionship. Where many are travelling the same road they must of necessity converse as they journey. The wicked go in company together to the place of destruction though the ways are broad and various, how much more the righteous, when to their destination there is but one road, and that a narrow one. Activity is another essential mark of the Christian character, and a means by which the kingdom of God is promoted. The kingdom of Satan and the kingdom of Christ we all know are the two grand divisions of the human race. All other divisions are trifling and of transient duration. The distinctions of blood and kindred, nation and language, sect, party, and opinion are among those fashions of the world which shall pass away. But these two divisions are permanent, yea eternally permanent. The righteous all are one in Christ Jesus. The wicked, the slothful Christians, the fearful, the unbelieving, all are one with Satan. He leaves no means untried to keep souls out of Christ’s 4 Fenelon. 11 The Practice of Piety: Directing a Christian How to Walk, that Lewis Bayly He May Please God. xxiii kingdom. He hates an awakened frame of spirit. Those who do no good, though they do no harm, promote by their sloth the spread of Satan’s reign. They who are of the kingdom and habitation of the wicked one, may be slothful if they will. They are characterized as sluggards, slumberers, and sleepers; but they who are of the kingdom of Christ have all their appointed work. Satan’s bramble-field will grow without dressing. The weeds, thorns, briars, and evil fruit which are his harvest, flourish well in their native soil, the world. But the vine which is the Lord’s planting is not indigenous to earth, but is of celestial growth, and must be tended by the vine-dressers, and pruned, and sheltered, and watered with the dews of heaven. Satan’s followers may be idle, but there is no time of idleness for the Christian. He is a soldier at continual warfare. He is an husbandman sowing and reaping, a merchantman seeking great gain, a traveller on a far Journey with but short time to accomplish it, a secant with his appointed work and stipulated wages, a child at school with his task to learn. He is an invited guest to a banquet where all things are ready, and if he hasten not to it, the company will be all assembled and the doors shut. There is nothing so humbling to human nature as a view of the incompleteness of all that one is able to perform in this life. A man may live long enough in the world in a reputable way, and never find out till the last that he has been living to very little purpose. The extreme difficulty of knowing in many cases whether we are seeking God’s glory or our own, should make the Christian abide more steadily by those duties and pursuits which he is sure will stand the test of the judgment xxiv day, and then the certainty of ultimate success in such undertakings, assisted by divine aids and encouragements, enables him to persevere in his course. The human mind must be sustained by encouragements, otherwise it will relax in its exertions, and finally fail. The countenance which a man zealous about religious enterprises receives from his fellow-men helps him on wonderfully, though, at the same time, if he would have the honesty to confess it, he may be receiving very little encouragement from God, and may be making no progress himself in the divine life. But when God’s secret assistance and counsel to a man are combined together with his gracious disposal of the hearts of others to aid his exertions, then it is that great things may be achieved for the advancement of God’s glory on the earth. But one has much need to beware that he mistake not outward prosperity for heavenly sanctions. Religious professors go on generally with great eclât while many a faithful servant of God toils on his way with very little human approbation. But he needs not to be discouraged; for in this respect he is the more like his divine master. “I have meat to eat which ye know not of,” was Jesus Christ’s acknowledgment to his friends when they thought he stood in need of bodily refreshment. Such in a certain degree is the experience of every follower of Jesus. And when the world is pitying, and Satan assaulting, and nature failing, there is a divine nourishment imparted to the soul that carnal minds cannot be made to participate in nor to discern. There is no redeemed soul but what has experienced this refreshing from on high, and he estimates it above all other supports. It is the food with which the Psalmist’s table was furnished in the presence of his enemies. In despite of all those evils that conspired against him, xxv he was sustained and nourished, and constrained to exult in the loving-kindness of the great Shepherd of Israel that had refreshed his soul and anointed his head. If the believer were to give utterance to the feelings of his heart when he is rejoicing in the Lord’s goodness, he would be called a foolish enthusiast. But he has divine prudence imparted to him as well as divine joy, and he restrains himself. He avoids every appearance of evil—everything by which his good could be evil spoken of, and he moderates his feelings with the remembrance 12 The Practice of Piety: Directing a Christian How to Walk, that Lewis Bayly He May Please God. that this is a vale of tears—a strange country not seemly to sing God’s songs in, and he reserves them for that land where every heart shall be attuned with melody like his own.

- 이하의 한글은 파파고로 돌렸기에 번역이 시원치 않은 점 양해하시기 바랍니다. -dhleepaul

경건의 실천: 루이스 베일리가 하나님을 기쁘게 할 기독교인의 길을 지시하다.

III 전기 서문. "교회! 교회란 무엇인가? 내가 다시 묻고 있는 것은 교회란 무엇인가?

매일의 수고를 하는 쟁기질꾼, 셔틀을 타는 일꾼, 카운트 하우스의 상인, 공부하는 학자, 사법재판소의 변호사, 입법부의 원로원, 왕좌의 군주, 그리고 하나님의 명예를 위해 봉헌된 물질적 건물의 성직자들이 교회를 구성합니다. 교회는 '하나님의 순수한 말씀이 설교되고 성찬이 정식으로 관리되는 충실한 사람들의 전체 회중'입니다. 교회는 신성한 머리 아래 구성되어 있기 때문에 구성원 중 누구도 고통받을 수 없지만, 전체가 자신의 몸에서 가장 멀리 떨어져 있고 비열한 구성원으로 느껴집니다. 신체의 비열한 구성원이 신앙과 사랑에 노력할 수 있는 것이 아니라, 그 축복된 효과가 '모든 공동 공급자가 사랑에 스스로를 증가시킴으로써 성장하는' 전체에게 유익하게 느껴집니다."-블롬필드 주교.

자신의 글로 어떤 선에도 영향을 미치기를 원하는 사람은 자신의 삶에서 너무 순수해야 하므로 그가 지시하거나 모방할 것을 제안하는 것은 자신의 마음을 담은 필사본이어야 합니다. 그러나 일반적인 개선은 기대할 수 없으므로 개인이 선을 행하고자 하는 열의에 의해 이루어질 수 있는 거의 모든 시도는 노동력을 잃는 것처럼 보입니다. 성품이 가장 완벽하게 달성된 사람들은 항상 미덕과 지식에서 자신을 개선하는 경향이 있을 수 있는 힌트나 제안을 스스로 활용하고자 하는 가장 의지가 강하고 불안한 사람들이므로 보편적인 이익을 위한 것은 극히 소수의 사람들과 그것을 요구하는 소수의 개인에게만 도움이 됩니다. 부주의한 사람들을 개혁하기 위한 최소한의 진지한 작업은 이미 진지하고 그러한 작업에 동의하는 사람들만 읽습니다. 이 경우, 인간적으로 말하자면 그들의 대상은 큰 패배를 당합니다. 사려 깊지 못한 대중의 마음에 진지한 독서를 위한 취향을 불어넣으려는 시도는 절망적인 것 같습니다. 약하고 가느다란 정보를 가진 사람의 능력에 맞게 글을 쓰거나 지적인 부분의 취향에 맞게 글을 쓰거나, 싸게 쓰거나, 공짜로 주는 것은 모두 동일합니다. 따라서 좋은 것을 홍보하는 가장 강력한 수단은 예를 들어 모든 개인의 힘에 있는 것이 무엇인지를 의미합니다. 천 명 중 한 사람만이 이웃에게 지시할 수 있는 책을 쓸 수 있고, 그들의 변태에 있는 이웃은 지시할 책을 읽지 않을 것입니다.

그러나 모든 사람은 주변 사람들에게 삶의 우수성의 패턴일 수 있으며, 그의 독특한 영역에서는 그 자체의 무게와 효능을 가질 수 있지만 불가능합니다. 의무를 수행하려고 노력하는 사람은 미미하지 않으며, 의무를 성공적으로 수행하고 바로 그 상황에 따라 정거장을 보유하며 다른 어떤 구별로도 획득할 수 있는 사회에서 영향력을 소유하는 사람은 다른 어떤 것보다 우수하기 때문입니다. 그러나 이러한 구분에 도달하는 것은 스스로에게 가장 높은 기준을 제안하는 사람들뿐입니다. 기독교인의 의무가 무엇인지에 대한 다양한 추정치가 있으며, 사회는 너무 구성되어 있기 때문에 매우 잘못된 개념이 형성되어 진정한 우수성과 위대함이 구성되어 있으며, 그 외에도 이론적으로 옳은 많은 사람들이 인간 사회에 미치는 기독교적 영향력의 무게를 훼손합니다. 그러나 인간의 의견이 아무리 다양하고 일관성이 없는 실천일지라도 올바른 규칙은 단 하나뿐입니다; 3 기독교인의 걷는 법, 루이스 베일리 그가 하나님을 기쁘게 하는 것, 그리고 이 규칙을 자신의 마음속에 잘 정의하고 있는 사람은 오직 인간이 달성할 수 있는 가장 고귀한 구분인 기독교 생활에서 ë 우위를 보여줄 수 있는 사람입니다. 이러한 ë 우위를 추구하는 사람들이 전문적으로 종교적인 세계의 질량에 비해 매우 적은 수의 사람이라는 사실은 깊이 후회할 만합니다. 그러나 그 숫자는 적지만, 사회의 사용자들이 평판이 좋은 미덕으로 확립한 모든 악과 습관을 무시하고 엄숙하게 구속된다면, 그들은 이 세계의 왕자와 그의 왕국에 대한 음모자들처럼 원칙과 영향력을 변환하고 확장하여 오랫동안 기꺼이 노예로 삼아온 늙은 폭군에 대한 충성심에서 인간을 끌어내릴 때까지 천재성, 지적 귀족성을 창출하며 문학적 명예가 귀족성에 우월하다고 알려져 있습니다. 이는 매우 중요한 의미에서 성스러움이라고 할 수 있습니다. 성스러움은 왕의 나라, 즉 명예가 결코 사라지지 않고 통치가 종료되지 않는 왕실을 구성합니다. "이 생애에서 세상에 가장 잘 알려지지 않은 사람은 행복하기 때문에 하나님과 자신을 진정으로 알고 있습니다." 전기 작가의 펜에 자료를 제공하기 위해 현존하는 것이 거의 없는 학식 있는 저자에게도 "효도의 수행"에서 가져온 이러한 정서가 적용되기를 바랍니다.

루이스 베일리는 웨일즈의 고대 자치구인 케르마르텐에서 태어났지만, 정확한 생년월일이나 모계일에 대한 기록은 남아 있지 않으며, 어떤 집에서 어떤 교육을 받았는지, 어떤 학위를 받았는지도 알려지지 않았지만 옥스퍼드 엑서터 칼리지에서 교육을 받았는지, 1611년에 그 대학의 일원으로서 문장을 낭독할 수 있었다고 기록되어 있기 때문에 루이스 베일리는 옥스퍼드 대학교에서 교육을 받았을 것으로 추정됩니다. 그 무렵 그는 우스터셔의 에베스햄 장관과 헨리 왕자의 목사였으며, 그 후 런던 프라이데이 스트리트의 세인트 매튜 교회 목사였습니다. 그는 1613-14년에 신성 학위를 받았으며, 설교에 대한 뛰어난 명성으로 훨씬 유명한 그는 친절하고 경건한 웨일즈 왕자가 사망한 후 곧 아버지 제임스 1세의 목사 중 한 명으로 임명되었습니다. 그 후 얼마 지나지 않아 그를 H. 로랜드 박사의 방고르 주교실에서 캔터베리 대주교 조지 애봇(George Abbott)에 의해 엘리 앤드루스 주교, 닐(Dr. Neale) 링컨 주교, 전체 박사, 리치필드 주교, 버커(Buckidge) 박사의 도움을 받아 임명되었습니다. 이리디 플레처(Egidii Plletcher), L.D. 레지. 16, 11 Jun. Franc. James, SS. T. Ad Ecl. Santi Matth. 승진 에모비치 베일리(Ludovici Bayly), SS. T. 애드립스탱 뱅고르." 그는 1616년 12월 18일 일요일 램베스에서 배스 앤 웰스 주교 조지 애봇(George Abbott) 박사와 동시에 성좌에 봉헌되었습니다. 1619년 3월 9일 월요일, 왕의 명령에 따라 난튼 장관이 베일리 주교를 의회 7호 회의실로 불렀고, 보통 두 명의 의원이 지켜보는 가운데 그를 엄중히 질책한 것으로 기록되어 있는데, 그 이유는 전날 일요일 링컨스 인에서 설교하기 전 기도할 때 폐하가 그 직함을 소유하기 전에 보헤미아 왕과 왕비의 칭호로 왕의 사위와 딸 엘리자베스 부인을 위해 기도했기 때문입니다. 비서는 문제를 크게 악화시켰고, 결론적으로 폐하가 그에게 불쾌감을 느낄 자격이 있다고 말했기 때문에 그를 극도의 불쾌감에 빠뜨렸습니다. 4 경건의 실천: 기독교인의 걷는 법, 루이스 베일리가 신의 명복을 빕니다. 엘리자베스 공주와 독일 개신교 연맹의 수장인 프레드릭 팔라틴 선거인의 결합에 만족한 베일리 주교가 신속하게 그를 보헤미아 왕세자로 선출되었을 때 그 공주의 새로운 칭호를 인정하게 했다면, 그가 찰스 왕세자를 위해 고려된 동맹을 박탈함으로써 동등한 범죄를 저질렀다는 사실은 의심할 여지가 없습니다. 자신이 이끄는 위대한 개신교 대의의 이익이 증진될 수 있는 팔라틴 왕자에 대한 통치권이 확립되었을 때 한 가지 경우에 만족했던 그는 다른 경우와 관련하여 조국에서 교회의 미래 평화와 번영이 크게 좌우되는 문제에서 극심한 불안을 느끼지 않을 수 없었습니다. 세속적 발전의 전망이 굽힐 수 없는 성격의 성실함과 종교의 이익이 걸려 있는 궁정의 준수를 경시한 그는 정신적 복지에 깊은 관심을 가진 찰스 왕세자를 위해 눈여겨보고 있던 성냥과 관련하여 왕실 후원자의 독특한 견해에 들어갈 수 없었습니다. 종교개혁의 원칙에 확고하게 애착을 갖고 있던 헨리 왕자의 밝은 사례 8세는 모든 사람의 기억 속에 "모든 사랑스러움, 국가의 영광, 인류의 장식, 영광스러운 성인"이라는 점에서 신선했습니다. 따라서 조셉 홀1은 모든 기독교 미덕에 탁월했던 그를 묘사할 뿐이며, 찰스가 모든 왕자들이 모방할 고인이 된 동생의 발자취를 밟을 수 있는 왕자들의 패턴은 베일리 주교의 진심 어린 열망이었습니다. 그에게 그는 "경건의 실천"을 새겼고, 헌정의 테너 전체는 왕자와 사람들의 마음속에 복음을 세우려는 그의 충실함과 불안한 간청을 드러냈습니다. 그 이하의 위대한 왕의 동맹은 웨일즈 왕자로서는 가치가 없다는 것은 제임스 왕에 대한 헛된 생각이었으며, 그는 프랑스나 스페인의 딸 외에는 어떤 공주도 아들과 연합해서는 안 된다고 결심했습니다. 이 의견과 일치하거나 다른 동맹을 제안하지 않는 것은 왕실의 불쾌감을 불러일으킬 것이 확실했습니다. 베일리 주교는 일치할 수 없었습니다. 종교개혁의 수립을 위해 견뎌온 것은 여전히 많은 살아있는 증인들의 기억 속에 남아 있으며, 지금처럼 먼 역사의 문제가 아니며, 시대에 뒤떨어진 특정 계층이 당 정신을 육성하는 것으로 언급하고 있습니다. 영국이 그녀의 영광스러운 "순교자들의 고귀한 군대"를 등록한 지 50년이 채 지나지 않았습니다. 그들의 불타는 고난은 이제 끝났고, 그들은 휴식기에 접어들었지만 예수님의 이름에 대한 고통의 기억은 사라지지 않았습니다.

그 시대의 초기 순교자 중 한 명인 온순한 고통받는 후퍼의 고통을 목격한 일부 사람들의 눈은 아직 죽지 않은 상태였을 것입니다: 그의 부드러운 목소리를 들은 귀는 하나님의 사랑에 더 많은 불이 붙기를 간절히 바라며, 그의 오랜 갈등이 더 빨리 멈추어야 한다고 간청하는 귀는 아직 무덤의 꿈도 꾸지 않는 잠에 들리지 않았고, 네, 그의 치명적인 고통을 보면서 울었던 눈은 정유소의 불 속에 움직이지 않고 서서 힘을 빌고 팔이 몸에서 떨어질 때까지 가슴을 스미며 여전히 다른 손으로 불을 지르는 그의 기억에 다시 울 준비가 되어 있었습니다.2 불에 부풀어 오른 혀와 입술이 불길에 오그라든 그의 부풀어 오른 혀와 입술은 말할 수 없는 기도와 함께 계속 움직였습니다.2 그러한 고통의 기록을 읽은 우리는 더 행복한 시대에 살고 있다는 자신을 축복합니다. 그러나 종교적 자유가 모든 당사자에게 이해되지 않는 시대에 그러한 장면의 관중들은 같은 일이 다시 제정될지도 모른다는 인상을 지울 수 없었을 것입니다. 베일리 주교는 노리치 주교 1세를 볼 수 있었습니다. 2 폭스의 순교자들을 볼 수 있습니다. 5 루이스 베일리가 하나님을 기쁘게 하는 기독교인의 걷는 방법을 지시하는 것과 그러한 감정에 참여하는 것이 아니라 참여하는 것, 그리고 그가 스페인의 인판타와 왕자를 위해 제안된 시합에 대해 어떤 방식으로 두려움을 표현했는지, 간섭하거나 질책했는지는 알려지지 않았습니다. 그러나 그 주제에 대한 그의 의견과 법원의 불쾌감을 불러일으킨 다른 문제들로 인해 그는 함대 감옥에 던져졌지만 곧 무죄 판결을 받았고 얼마 지나지 않아 다시 자유로 설정되었습니다. 연보, 야코부스 I. 서브 앤 1621에서 이 구절은 "세다투르, 세드파울루 포스트 플리트다투르의 방고리엔시스 시험관"에서 발생합니다 왕에 대한 다른 위법 행위의 근거와 관련하여 추측을 허용할 수 있다면, 1617년에 출판된 X와 성직자들이 회중에게 읽도록 금지된 "스포츠의 책"을 교회에서 읽는 것을 거부한 것이 아닐 수도 있으며, 그 중 일부가 스타 챔버에서 기소되었다는 이유로 성직자들에게 읽히지 않았을까요? 제가 수집할 수 있었던 이 훌륭한 사람, 유용하고 충실한 목사와 관련된 몇 가지 세부 사항은 그의 공적인 삶에만 관련이 있습니다. 그러나 전기를 호기심에 흥미롭게 만드는 사적인 성격의 특징과 인간 정신의 발달을 추적할 수 있는 상황, 그리고 한 사람이 출세하는 단계를 추적할 수 있는 상황은 전적으로 탐납니다. 그러나 인류가 빚을 지고 있고 사회를 개선하기 위한 노력으로 명예로운 이름을 얻은 모든 연령대의 사람들과 그를 동일시할 수 있는 충분한 이유가 남아 있습니다.

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